Sūtra on the Great Collection of Dharma Teachings 1: 佛說大集法門經卷上

Translated under imperial decree by Dānapāla, Court Gentleman for Court Audiences, Probationary Chief Minister of the Court of Imperial Entertainments, Great Master of the Transmission of the Dharma, recipient of the purple robe, from the Western Region.

Thus have I heard:

At one time, the Bhagavat was wandering and arrived at that Malla city, where he assembled together with the community of bhikṣus. At that time, in that city, there was a faithfully devoted upāsaka also named Mallaka. Within that city he had newly built a dwelling, adorned with various decorations, pure, spacious, and grand, such as had never before existed, wherein śramaṇas, brāhmaṇas, and others had not yet resided. At that time, Mallaka the upāsaka, hearing that the Buddha, the Bhagavat, was wandering and had arrived here with the community of bhikṣus, felt joyful in his heart and immediately went to where the Buddha was. Having arrived, he prostrated himself with his head and face at the Bhagavat's feet, and after doing homage, he placed his palms together, stepped back to stand on one side, and addressed the Buddha, saying, "Bhagavat! I am an upāsaka named Mallaka, and I have given rise to pure faith in the Bhagavat. In this city I have newly built a dwelling, pure, spacious, and grand, such as has never before existed, wherein śramaṇas, brāhmaṇas, and others have not yet resided. I now invite the Buddha and the community of bhikṣus to stay in my dwelling. May the Buddha, the Bhagavat, out of compassion for me, accept my invitation."

At that time, the Bhagavat accepted in silence. Then, Mallaka the upāsaka, knowing that the Buddha had accepted his invitation in silence, immediately prostrated himself with his head and face at the Bhagavat's feet, circumambulated him three times to the right, and departed from the Buddha's assembly. He returned to that dwelling and decorated it once again, going all about the chambers and roofs, sprinkling the ground everywhere with scented water, making everything inside and out completely pure. Then, Mallaka the upāsaka, having thus adorned and purified the dwelling he had constructed, went back to where the Buddha was. Having arrived, he once again prostrated himself at the Bhagavat's feet, stepped forward, and addressed the Buddha, saying, "Bhagavat! In the dwelling newly built before, the ground has all been sprinkled with scented water, and inside and out it is pure. May the Buddha, the Bhagavat, and the community of bhikṣus go to stay in that dwelling; now is the proper time."

At that time, the Bhagavat, respectfully surrounded by the great community of bhikṣus and others, went to the new dwelling built by Mallaka the upāsaka. Having arrived at that dwelling, the Buddha first washed his feet and then entered the dwelling. Having entered, he looked all around, and then the Buddha sat down peacefully in the middle of the dwelling. The community of bhikṣus also each washed their feet and entered in order. Having paid homage at the Buddha's feet, they sat down in order behind the Buddha. Mallaka the upāsaka entered the dwelling last, paid homage at the Bhagavat's feet, placed his palms together in reverence, made prostrations all around to the bhikṣu community, and then sat on one side before the Buddha. At that time, the Bhagavat, having consoled and encouraged Mallaka the upāsaka in various ways, expounded the essential Dharma to him as appropriate, instructed, inspired, and gladdened [him]. Then Mallaka the upāsaka, hearing the Dharma, was joyful and gave rise to pure faith. In this way, as the Bhagavat expounded the Dharma to that upāsaka as appropriate, instructed, inspired, and gladdened [him], and much of the night passed, the Buddha then told him, "Mallaka, this night having passed, you should know the time for yourself."

At that time, Mallaka the upāsaka, having heard the Buddha's words, immediately rose from his seat, paid homage at the Bhagavat's feet, placed his palms together in reverence, made prostrations all around to the bhikṣu community, circumambulated the Buddha three times, and departed from the Buddha's assembly.

At that time, the Bhagavat, seeing that Mallaka the upāsaka had not long departed from the assembly, immediately addressed the Venerable Śāriputra, saying, "These śrāvaka bhikṣus of mine are free from sleepiness; all of them are a pure assembly free from defilement. If there are bhikṣus who delight in speaking the Dharma, they should preach for themselves as appropriate; whatever will bring benefit, they should not cease." Then the Venerable Śāriputra accepted the instruction and remained.

At that time, the Bhagavat folded his saṅghāṭī robe and others into four layers, and on the lion couch, with his right side touching the ground, auspicious and at ease, he lay down with one foot placed upon the other. Not long after the Buddha had lain down, at that time, in another place, there were the tīrthikas, Nirgrantha Jñātiputra and others, who gave rise to disparagement and slander against the śrāvaka bhikṣus, desiring to cause dissension, desiring to stir up disputes, uttering unrighteous words, and speaking various revilements, saying such words as: 'The doctrine that I know, those śrāvakas cannot understand. Whatever doctrine they have, I know in truth. The wrong practice is yours; the right practice is mine. The beneficial one is me; the unbeneficial one is you. In the doctrine you preach, even if the former statement is correct, the latter statement is wrong; if the latter statement is perhaps correct, the former statement is again wrong; and you are incapable of roaring the great lion's roar and expounding the Dharma for benefit.' At that time, when Nirgrantha Jñātiputra and others, desiring to stir up great causes of dispute, uttered such reviling words, they looked at one another with harsh and fierce faces. Furthermore, they made this statement: 'The appearance, demeanor, and deportment of the śrāvaka bhikṣus are not tranquil; they cannot become free from desire; they have not attained liberation; they cannot see the Dharma; they cannot well understand that path of departure; they cannot realize that noble fruit toward which they aspire; the doctrine they practice was not spoken by a samyaksambuddha.' Uttering such reviling words, they stirred up disputes.

At that time, the Venerable Śāriputra, having learned of this matter, thought to himself, 'The Tathāgata, the Great Master, has only just lain down to rest; I should not address the Bhagavat on account of this matter.' Having thought this, he addressed the bhikṣus, saying: "You should know, in another place there are the tīrthikas, Nirgrantha Jñātiputra and others, who have given rise to disparagement and slander against the śrāvaka bhikṣus, desiring to cause dissension, desiring to stir up disputes, uttering unrighteous words, and speaking various revilements. They say such words as: 'The doctrine that I know, the śrāvakas cannot understand. Whatever doctrine they have, I know in truth. The wrong practice is yours; the right practice is mine. The beneficial one is me; the unbeneficial one is you. In the doctrine you preach, even if the former statement is correct, the latter statement is wrong; if the latter statement is perhaps correct, the former statement is again wrong; and you are incapable of roaring the great lion's roar and expounding the Dharma for benefit.' Bhikṣus! When those, Nirgrantha Jñātiputra and others, desiring to stir up great causes of dispute, uttered such reviling words, they looked at one another with harsh and fierce faces, and furthermore made this statement: 'The appearance, demeanor, and deportment of the śrāvaka bhikṣus are not tranquil; they cannot become free from desire; they have not attained liberation; they cannot see the Dharma; they cannot well understand that path of departure; they cannot realize that noble fruit toward which they aspire; the doctrine they practice was not spoken by a samyaksambuddha.' Uttering such reviling words, they stirred up disputes. Bhikṣus! You should know now that our great assembly of śrāvakas are all of minds pure and free from defilement, directly realizing the teachings, well able to understand all paths of departure, and each having already attained the realized noble fruit. The doctrines that we śrāvakas practice are each and every one personally expounded by the Tathāgata, the Great Master, the Arhat, the Samyaksambuddha, each and every one true and without falsehood. Bhikṣus! You should know that what the Buddha expounded refers to sūtra, geya, vyākaraṇa, gāthā, itivṛttaka, jātaka, nidāna, vaipulya, and adbhutadharma. Such dharmas as these the Buddha, with a compassionate mind, has expounded extensively for sentient beings according to reason, causing sentient beings to practice according to what was taught, to engage in all the practices of the brahmacarya, and to bring benefit, peace, and happiness to the world of gods and humans."

"Furthermore, bhikṣus! You should know that one dharma was spoken by the Buddha: namely, that all sentient beings persist by nutriment. This is the one dharma. Such dharmas as this the Buddha, with a compassionate mind, has expounded extensively for sentient beings according to reason, causing sentient beings to practice according to what was taught, to engage in all the practices of the brahmacarya, and to bring benefit, peace, and happiness to the world of gods and humans."

"Furthermore, two dharmas were spoken by the Buddha: namely, first, name (nāma); second, form (rūpa). Such dharmas as these the Buddha, with a compassionate mind, has expounded extensively for sentient beings according to reason, causing sentient beings to practice according to what was taught, to engage in all the practices of the brahmacarya, and to bring benefit, peace, and happiness to the world of gods and humans."

"Furthermore, three actions were spoken by the Buddha: namely, first, bodily action; second, vocal action; third, mental action. Moreover, these very three actions are of two kinds: first, wholesome; second, unwholesome. What are the wholesome? Namely, wholesome conduct of bodily action, wholesome conduct of vocal action, and wholesome conduct of mental action. What are called unwholesome? Namely, unwholesome conduct of bodily action, unwholesome conduct of vocal action, and unwholesome conduct of mental action."

"Furthermore, three unwholesome thoughts were spoken by the Buddha: namely, thought of sensual desire, thought of ill will, and thought of harming."

"Furthermore, three wholesome thoughts were spoken by the Buddha: namely, thought of renunciation, thought of non-ill will, and thought of non-harming."

"Furthermore, three unwholesome roots were spoken by the Buddha: namely, the unwholesome root of greed, the unwholesome root of hatred, and the unwholesome root of delusion."

"Furthermore, three wholesome roots were spoken by the Buddha: namely, the wholesome root of non-greed, the wholesome root of non-hatred, and the wholesome root of non-delusion."

"Furthermore, three āsravas were spoken by the Buddha: namely, the āsrava of sensual desire, the āsrava of existence, and the āsrava of ignorance."

"Furthermore, three quests were spoken by the Buddha: namely, the quest for sensual pleasures, the quest for existence, and the quest for the brahmacarya."

"Furthermore, three cravings were spoken by the Buddha: namely, craving for sensual desires, craving for form, and craving for formlessness."

"Furthermore, three realms were spoken by the Buddha: namely, the desire realm, the form realm, and the formless realm."

"Furthermore, three unwholesome elements were spoken by the Buddha: namely, the element of contaminated sensual desire, the element of ill will, and the element of harming."

"Furthermore, three wholesome elements were spoken by the Buddha: namely, the element of renunciation, the element of non-ill will, and the element of non-harming."

"Furthermore, three existences were spoken by the Buddha: namely, existence in the desire realm, existence in the form realm, and existence in the formless realm."

"Furthermore, three categories of beings were spoken by the Buddha: namely, the category of beings fixed in falsehood, the category of beings fixed in rightness, and the category of beings not fixed."

"Furthermore, three feelings were spoken by the Buddha: namely, pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling."

"Furthermore, three kinds of suffering were spoken by the Buddha: namely, the suffering of saṃsāra, the suffering of pain itself, and the suffering of change."

"Furthermore, three kinds of sensual arising were spoken by the Buddha: namely, sensual arising where desires are currently present, sensual arising taking pleasure in what is created, and sensual arising with mastery over what is created by others."

"Furthermore, three kinds of pleasant arising were spoken by the Buddha: namely, there are sentient beings who, having been born, experience pleasure, such as a class among humans—this is called the first pleasant arising; furthermore, there are sentient beings who constantly experience joy and pleasure, this pleasure being vast, delightful, and joyous, such as the gods of the Ābhāsvara heaven—this is called the second pleasant arising; furthermore, there are sentient beings who, until the end of their lifespan, experience complete bliss, such as the gods of the Śubhakṛtsna heaven—this is called the third pleasant arising."

"Furthermore, three kinds of meritorious actions that achieve wise conduct were spoken by the Buddha: namely, wise conduct achieved through the adornment of giving, wise conduct achieved through the adornment of keeping precepts, and wise conduct achieved through the adornment of meditative concentration."

"Furthermore, three samādhis were spoken by the Buddha: namely, samādhi with examination and investigation, samādhi without examination and with only investigation, and samādhi without examination and without investigation. Furthermore, there are three other samādhis that were spoken by the Buddha: namely, the liberation samādhi of emptiness, the liberation samādhi of wishlessness, and the liberation samādhi of signlessness."

"Furthermore, three abidings were spoken by the Buddha: namely, divine abiding, brahma abiding, and noble abiding."

"Furthermore, three faculties were spoken by the Buddha: namely, the faculty of 'I shall come to know the unknown', the faculty of having known, and the faculty of one who has fully known."

"Furthermore, three dominances were spoken by the Buddha: namely, dominance of the world, dominance of the Dharma, and dominance of oneself."

"Furthermore, three Buddhas were spoken by the Buddha: the Buddhas of the past, the Buddhas of the future, and the Buddhas of the present.

"Furthermore, three grounds for discourse were spoken by the Buddha: grounds for discourse regarding the past, grounds for discourse regarding the future, and grounds for discourse regarding the present.

"Furthermore, three eyes were spoken by the Buddha: the fleshly eye, the divine eye, and the wisdom eye.

"Furthermore, three knowledges were spoken by the Buddha: the knowledge of past lives, the knowledge of the death and rebirth of sentient beings, and the knowledge of the destruction of the āsravas.

"Furthermore, three supernormal powers were spoken by the Buddha: the supernormal power of psychic abilities, the supernormal power of teaching the Dharma, and the supernormal power of admonition.

"Furthermore, three impurities were spoken by the Buddha: impurity of body, impurity of speech, and impurity of mind.

"Furthermore, three purities were spoken by the Buddha: purity of body, purity of speech, and purity of mind.

"Furthermore, three trainings were spoken by the Buddha: the training in morality, the training in concentration, and the training in wisdom.

"Furthermore, three aggregates were spoken by the Buddha: the aggregate of morality, the aggregate of concentration, and the aggregate of wisdom.

"Furthermore, three fires were spoken by the Buddha: the fire of lust, the fire of hatred, and the fire of delusion.

"Furthermore, three states were spoken by the Buddha: the state of arising, the state of maturity, and the state of dissolution. Such dharmas as these, out of a mind of compassion, the Buddha expounded extensively and properly for sentient beings, causing sentient beings to practice according to what was taught, to engage in the various forms of brahmacarya, and to bring benefit, peace, and happiness to the world of devas and humans.

"Furthermore, the four applications of mindfulness were spoken by the Buddha: contemplating the body as impure, having no thought of arising, subduing ignorance, and abandoning defiled feelings; contemplating feelings as suffering, contemplating the arising and ceasing of mind, and properly contemplating dharmas are also like this.

"Furthermore, the four right abandonments were spoken by the Buddha: arousing energetic striving, gathering mind and determination, to completely cut off unwholesome states that have already arisen; arousing energetic striving, gathering mind and determination, to prevent unwholesome states that have not yet arisen from arising; arousing energetic striving, gathering mind and determination, to bring about the arising of wholesome states that have not yet arisen; arousing energetic striving, gathering mind and determination, to make all wholesome states that have already arisen increase and become fulfilled. These are called the four right abandonments.

"Furthermore, the four bases of psychic power were spoken by the Buddha: the base of psychic power endowed with concentration of desire and striving to abandon; the base of psychic power endowed with concentration of vigor and striving to abandon; the base of psychic power endowed with concentration of mind and striving to abandon; the base of psychic power endowed with concentration of wisdom and striving to abandon.

"Furthermore, the four dhyānas were spoken by the Buddha: if a bhikṣu is able to become secluded from desires and unwholesome dharmas, accompanied by applied and sustained thought, this is called the first dhyāna, which is born of seclusion and endowed with joy and bliss; if a bhikṣu stills applied and sustained thought, attaining inner purity, residing in a single thought, without applied and sustained thought, this is called the second dhyāna, which is born of concentration and endowed with joy and bliss; if a bhikṣu is without craving for joy, dwells in equanimous conduct, and his body attains pliancy and sublime bliss, this is called the third dhyāna, which is free of joy and endowed with sublime bliss; if a bhikṣu abandons the notion of pleasure, is also without the notion of pain, without delight, without distress, and free from both pain and pleasure, this is called the fourth dhyāna, which has purity of mindfulness and equanimity. Such as these are called the four dhyānas.

"Furthermore, the four immeasurables were spoken by the Buddha: if a bhikṣu arouses a mind of loving-kindness, first extending loving-kindness to the eastern direction, and likewise extending loving-kindness to the southern, western, and northern directions, the four intermediate directions, above, and below; and that mind of loving-kindness is vast, immeasurable, boundless, and without limitation throughout all places, all worlds, and toward all species—this is called the immeasurable of loving-kindness. Compassion, sympathetic joy, and equanimity are also like this. These are called the four immeasurables.

"Furthermore, the four formless attainments were spoken by the Buddha: if a bhikṣu is free from all forms, without resistance or obstruction, and without mental attention [to form], contemplates boundless space, the practice and aspect of this contemplation is called the attainment of the base of boundless space; further departing from the base of space so that it is no longer contemplated, but contemplating only boundless consciousness, the practice and aspect of this contemplation is called the attainment of the base of boundless consciousness; further departing from the base of consciousness so that it is no longer contemplated, but contemplating that all is without anything whatsoever, the practice and aspect of this contemplation is called the attainment of the base of nothingness; further departing from the aspect of the practice of the base of nothingness, this is called the attainment of the base of neither-perception-nor-non-perception. These are called the four formless attainments.

"Furthermore, four knowledges were spoken by the Buddha: the knowledge of dharmas, the knowledge of non-arising, conventional knowledge, and the knowledge of the minds of others.

"Furthermore, four dwellings were spoken by the Buddha: dwelling in all activities, dwelling in equanimous activity, dwelling in tranquil activity, and dwelling in wise activity.

"Furthermore, the four noble truths were spoken by the Buddha: the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering.

"Furthermore, four kinds of purification of giving were spoken by the Buddha: there is giving where the giver is pure, but not the receiver; there is giving where the receiver is pure, but not the giver; there is giving where neither the giver nor the receiver [is pure], but the gift itself is pure; and there is giving where both the giver and the receiver are pure.

"Furthermore, the four modes of birth were spoken by the Buddha: womb-born, egg-born, moisture-born, and spontaneously born.

"Furthermore, four kinds of occurrences regarding the womb were spoken by the Buddha: there is one who is able to know the occurrence of entering the mother's womb, the occurrence of remaining in the mother's womb, and the occurrence of emerging from the mother's womb—this is called the first occurrence regarding the womb; there is one who is able to know the occurrence of entering the mother's womb and the occurrence of remaining in the mother's womb, but is unable to know the occurrence of emerging from the mother's womb—this is called the second occurrence regarding the womb; there is one who is able to know the occurrence of entering the mother's womb, but is unable to know the occurrence of remaining in the mother's womb or the occurrence of emerging from the mother's womb—this is called the third occurrence regarding the womb; there is one who is unable to know the occurrence of entering the mother's womb, the occurrence of remaining in the mother's womb, or the occurrence of emerging from the mother's womb—this is called the fourth occurrence regarding the womb. Such as these are called the four kinds of occurrences regarding the womb.

"Furthermore, four stations of consciousness were spoken by the Buddha: form arising, conditioned by form, standing in form, with the practice of delight vastly increasing—this is a station of consciousness; feeling arising, conditioned by feeling, standing in feeling, with the practice of delight vastly increasing—this is a station of consciousness; perception arising, conditioned by perception, standing in perception, with the practice of delight vastly increasing—this is a station of consciousness; formations arising, conditioned by formations, standing in formations, with the practice of delight vastly increasing—this is a station of consciousness. Such as these are called the four stations of consciousness.

"Furthermore, four statements of the Dharma were spoken by the Buddha: the statement of the Dharma of supernormal power, the statement of the Dharma of freedom from malice, the statement of the Dharma of impartiality, and the statement of the Dharma of equanimous samādhi.

"Furthermore, four samādāna dharmas were spoken by the Buddha: that which is presently pleasant, but bears a painful retribution; that which is presently painful, and bears a painful retribution; that which is presently painful, but bears a pleasant retribution; and that which is presently pleasant, and bears a pleasant retribution. These are called the four samādāna dharmas.

"Furthermore, four modes of progress were spoken by the Buddha: non-patience, patience, taming, and tranquility.

"Furthermore, four paths of supernormal knowledge were spoken by the Buddha: painful progress with sluggish supernormal knowledge, painful progress with swift supernormal knowledge, pleasant progress with sluggish supernormal knowledge, and pleasant progress with swift supernormal knowledge.

"Furthermore, four classes of stream-enterers were spoken by the Buddha: there is a class of stream-enterer whose faith in the Buddha, the Tathāgata, is unwavering, who does not slander śramaṇas, brāhmaṇas, devas, humans, Māra, or Brahmā, and understands worldly dharmas; there is a class of stream-enterer whose mind attains purity, who realizes the Buddhadharma, whose views and conduct are right, and who individually understands the dharmas they cultivate; there is a class of stream-enterer whose mind gives rise to joy and delight, who, upon seeing householders and those who have gone forth maintaining pure precepts, gives rise to deep respect in mind; there is a class of stream-enterer who personally cultivates pure precepts, complete and unbroken, whose wisdom is sharp and clear, and whose good characteristics are tranquil. Such as these are called the four classes of stream-enterers.

"Furthermore, the four fruits of śramaṇaship were spoken by the Buddha: the fruit of srotāpanna, the fruit of sakṛdāgāmin, the fruit of anāgāmin, and the fruit of arhat.

"Furthermore, four clingings were spoken by the Buddha: clinging to sensual pleasures, clinging to views, clinging to rules and vows, and clinging to the doctrine of self.

"Furthermore, four notions of samādhi were spoken by the Buddha: there is that which develops for the attainment of a pleasant abiding in the present life—this is a notion of samādhi; there is that which develops for knowledge and vision—this is a notion of samādhi; there is that which develops for discernment of wisdom—this is a notion of samādhi; there is that which develops for the personal attainment of the destruction of the āsravas—this is a notion of samādhi.

"Furthermore, four powers were spoken by the Buddha: the power of wisdom, the power of vigor, the power of unimpededness, and the power of gathering.

"Furthermore, four pudgalas were spoken by the Buddha: there is a pudgala who says, 'I am able to practice, I uphold the precepts, and I am in accord with the Dharma, while others are not able to practice, do not uphold the precepts, and are not in accord with the Dharma'; there is a pudgala who says, 'Others are able to practice, they uphold the precepts, and they are in accord with the Dharma, while I am not able to practice, do not uphold the precepts, and am not in accord with the Dharma'; there is a pudgala who says, 'I am able to practice and others are also able to practice; I uphold the precepts and others also uphold the precepts; I am in accord with the Dharma and others are also in accord with the Dharma'; there is a pudgala who says, 'I am not able to practice and others are also not able to practice; I do not uphold the precepts and others also do not uphold the precepts; I am not in accord with the Dharma and others are also not in accord with the Dharma.' Such as these are called the four pudgalas.

"Furthermore, four matters of conformity with the Saṅgha were spoken by the Buddha: having the same dwelling place with the Saṅgha, having the same food and drink with the Saṅgha, having the same confession with the Saṅgha, and having the same requisites with the Saṅgha.

"Furthermore, four great wheels were spoken by the Buddha: well expounding the sublime Dharma, relying on true persons, having an impartial aspirational mind, and cultivating previous practices of wisdom.

"Furthermore, the four means of attraction were spoken by the Buddha: generosity, kind speech, beneficial action, and common purpose.

"Furthermore, the four pratisaṃvids were spoken by the Buddha: the pratisaṃvid of meaning, the pratisaṃvid of Dharma, the pratisaṃvid of definitive expression, and the pratisaṃvid of eloquence.

"Furthermore, four kleśas were spoken by the Buddha: the kleśa of sensuality, the kleśa of existence, the kleśa of views, and the kleśa of ignorance.

"Furthermore, four bondages were spoken by the Buddha: the bondage of sensuality, the bondage of existence, the bondage of views, and the bondage of ignorance.

"Furthermore, four bodily ties were spoken by the Buddha: the bodily tie of ignorance, the bodily tie of ill will, the bodily tie of clinging to rules and vows, and the bodily tie of clinging to everything.

"Furthermore, four arisings of craving were spoken by the Buddha: there is a bhikṣu who, on account of robes, gives rise to a craving mind, and because craving arises, grasping and clinging arise; there is a bhikṣu who, on account of food and drink, gives rise to a craving mind, and because craving arises, grasping and clinging arise; there is a bhikṣu who, on account of bedding and lodging, gives rise to a craving mind, and because craving arises, grasping and clinging arise; there is a bhikṣu who, on account of various requisites, gives rise to a craving mind, and because craving arises, grasping and clinging arise. These are called the four arisings of craving.

"Furthermore, the four nutriments were spoken by the Buddha: kavaḍīkārāhāra, sparśāhāra, manaḥsañcetanāhāra, and vijñānāhāra.

"Furthermore, the four non-guardings were spoken by the Buddha: the Tathāgata does not need to guard bodily actions, for the body is free from all faults; the Tathāgata does not need to guard vocal actions, for speech is free from all faults; the Tathāgata does not need to guard mental actions, for mind is free from all faults; the Tathāgata does not need to guard life-span, for life undergoes no diminution."

"Furthermore, four viparyāsas were spoken by the Buddha: taking the impermanent to be permanent, whereby there arise viparyāsa of perception, viparyāsa of mind, and viparyāsa of view; taking what is suffering to be happiness, whereby there arise viparyāsa of perception, of mind, and of view; taking what is non-self to be self, whereby there arise viparyāsa of perception, of mind, and of view; taking the impure to be pure, whereby there arise viparyāsa of perception, of mind, and of view. These are called the four viparyāsas.

"Furthermore, four unwholesome modes of speech were spoken by the Buddha: false speech, frivolous speech, divisive speech, and harsh speech.

"Furthermore, four wholesome modes of speech were spoken by the Buddha: truthful speech, straightforward speech, non-divisive speech, and speech in accord with the Dharma.

"Furthermore, four anārya conducts were spoken by the Buddha: saying one has seen what one has not seen, saying one has heard what one has not heard, saying one remembers what one has forgotten, and saying one knows what one does not know.

"Furthermore, four ārya conducts were spoken by the Buddha: saying one has seen what one has truly seen, saying one has heard what one has truly heard, saying one remembers what one has not forgotten, and saying one knows what one truly knows.

"Furthermore, four answers were spoken by the Buddha: categorical answer, analytical answer, answer by counter-question, and answer by silence. Such dharmas the Buddha, with a mind of compassion, expounded properly and extensively for sentient beings, so as to cause sentient beings to cultivate in accord with what was spoken, to practice the various brahma-conducts, and to benefit and bring ease to the world of devas and humans."

Sūtra on the Great Collection of Dharma Teachings Spoken by the Buddha, Fascicle One